Performing tawaf on the upper floors of Masjid al-Haram is valid according to the majority of contemporary scholars, including Ibn Baz and Ibn Uthaymeen, provided the pilgrim circumambulates around the Ka'bah even if at a higher elevation. The condition is that the tawaf path must be outside and around the Ka'bah's perimeter. Tawaf on the ground level closer to the Ka'bah is more virtuous but not obligatory.
Performing tawaf on the upper floors and rooftop of Masjid al-Haram is valid according to the majority of contemporary scholars. Sheikh Ibn Baz ruled that tawaf on any level of the mosque is valid as long as the pilgrim is circumambulating around the Ka'bah, even if they are at a higher elevation than the Ka'bah itself. He noted that the Ka'bah extends upward conceptually — the airspace above the Ka'bah is also considered part of its sacred area — and therefore tawaf at a higher level remains around the Ka'bah.
Sheikh Ibn Uthaymeen held a slightly more nuanced view: he considered tawaf on the upper floors valid when the ground floor is too crowded, but he noted that being closer to the Ka'bah is more virtuous (afdal) and that the ground level is preferable when accessible. He stated that tawaf on the upper floors satisfies the requirement of circumambulating the Ka'bah and is especially appropriate for the elderly, those in wheelchairs, and during extremely crowded times.
The Permanent Committee confirmed the validity of tawaf on all levels of Masjid al-Haram, noting that the expansion of the mosque and the addition of multiple floors were specifically designed to accommodate the growing number of pilgrims. The key condition that scholars stipulate is that the pilgrim must be circling around the Ka'bah — if the upper floor extends beyond the Ka'bah's vertical projection, some scholars debated whether the outermost path is valid, but the prevailing contemporary view is that it remains valid as the pilgrim is still circumambulating the Sacred House.
The Prophet (peace be upon him) performed Tawaf around the Ka'bah while riding his camel, touching the Black Stone with his stick, so that the people could see him, observe his position, and ask him questions.
The Prophet (peace be upon him) performed Tawaf around the Ka'bah while riding his camel, touching the Black Stone with his stick, so that the people could see him, observe his position, and ask him questions.
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
Tawaf on upper floors is valid. The Hanafi school considers the airspace above the Ka'bah as part of the Ka'bah for purposes of tawaf. Tawaf at ground level is preferred but not required.
Hanafi scholars extended the Ka'bah's sanctity to include the space above it, validating tawaf at higher elevations.
The Maliki school validates tawaf on upper floors. Classical Maliki scholars discussed tawaf performed at elevated positions and considered it valid as long as the pilgrim circles the Ka'bah.
Al-Mudawwanah: tawaf is valid when circling the Ka'bah from any position around it.
The Shafi'i school considers tawaf valid on upper floors. Some Shafi'i scholars debated whether tawaf above the height of the Ka'bah's walls is valid, but the prevailing position permits it.
Al-Majmu' by al-Nawawi discusses the validity of tawaf at elevated positions, with the majority permitting it.
The Hanbali school validates tawaf on upper floors. Ibn Qudamah discussed tawaf at elevated positions and considered it valid. Contemporary Hanbali scholars like Ibn Baz explicitly confirmed this.
Al-Mughni by Ibn Qudamah: tawaf is valid from any elevation as long as one is circumambulating the Ka'bah.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
The Prophet (peace be upon him) performed Tawaf around the Ka'bah while riding his camel, touching the Black Stone with his stick, so that the people could see him, observe his position, and ask him questions.
Sahih Muslim #1273 (sahih)